HOMILIES OF ST. JOHN CHRYSOSTOM
ARCHBISHOP OF CONSTANTINOPLE
ON THE GOSPEL ACCORDING TO
ST. MATTHEW
HOMILIES LVII & LX (MATT. 17 & 18)

HOMILY LVII.

MATT. XVII. 10.

"And
His disciples asked Him, saying, Why then say the Scribes that Elias must
first come ?"

NOT then from the Scriptures did they know this, but the Scribes used to explain
themselves, and this saying was reported abroad amongst the ignorant people;
as about Christ also.

Wherefore
the Samaritan woman also said, "Messiah cometh; when He is
come, He will tell us all things:" and they themselves asked John, "Art
thou Elias, or the Prophet ?"(2) For the saying, as I said, prevailed,
both that concerning the Christ and that concerning Elias, not however rightly
interpreted by them.

For the
Scriptures speak of two advents of! Christ, both this that is past, and that
which is to come;
and
declaring these Paul said, "The grace of
God, that bringeth salvation, hath appeared, teaching us, that, denying! ungodliness
and worldly lusts, we should live l soberly, and righteously, and godly."(3)
Behold the one, hear how he declares the other also; for having said these
things, he added, "Looking for the blessed hope and appearing of our great
God and Saviour Jesus Christ."(4) And the prophets too mention both; of
the one, however, that is, of the second, they say Elias will be the forerunner.
For of the first, John was forerunner; whom Christ called also Elias, not because
he was Elias, but because he was fulfilling the ministry of that prophet. For
as the one shall be forerunner of the second advent, so was the other too of
the first. But the Scribes, confusing these things and perverting the people,
made mention of that other only to the people, the second advent, and said, "If
this man is the Christ, Elias ought to have come beforehand." Therefore
the disciples too speak as follows, "How then say the Scribes, Elias must
first come ?"

Therefore
also the Pharisees sent unto John, and asked him, "Art thou
Elias?"(5) making no mention anywhere of the former advent.

What then
is the solution, which Christ alleged? "Elias indeed cometh
then, before my second advent; and now too is Elias come;" so calling
John.

In this
sense Elias is come: but if thou wouldest seek the Tishbite, he is coming.
Wherefore also
He said, "Elias truly cometh, and shall restore
all things."(6) All what things? Such as the Prophet Malachi spake of;
for "I will send you," saith He, "Elias the Tishbite, who shall
restore the heart of father to son, lest I come and utterly smite the earth."(7)

Seest
thou the accuracy of prophetical language? how, because Christ called John,
Elias, by reasoning
of their community
of office, lest thou shouldest
suppose this to be the meaning of the prophet too in this place, He added His
country also, saying, "the Tishbite;"(8) whereas John was not a Tishbite.
And herewith He sets down another sign also, saying, "Lest I come and
utterly smite the earth," signifying His second and dreadful advent. For
in the first He came not to smite the earth. For, "I came not," saith
He, "to judge the world, but to save the world."(9)

To show
therefore that the Tishbite comes before that other advent, which hath the
judgment, He
said this. And
the reason too of his coming He teaches
withal. And what is this reason? That when He is come, he may persuade the
Jews to believe in Christ, and that they may not all utterly perish at His
coming. Wherefore He too, guiding them on to that remembrance, saith, "And
he shall restore all things;" that is, shall correct the unbelief of the
Jews that are then in being.

Hence
the extreme accuracy of his expression; in that he said not, "He
will restore the heart of the son to the father," but "of the father
to the son."(10) For the Jews being fathers of the apostles, his meaning
is, that he will restore to the doctrines of their sons, that is, of the apostles,
the hearts of the fathers, that is, the Jewish people's mind.(11)

"But I say unto you, that Elias is come already, and they knew him not,
but have done unto him whatsoever they listed. Likewise shall also the Son
of Man suffer of them. Then they understood that He spake to them of John."(1)

And yet neither the Scribes said this, nor the Scriptures; but because now
they were sharper and more attentive to His sayings, they quickly caught His
meaning.

And whence
did the disciples know this? He had already told them, "He
is Elias, which was for to come;"(2) but here, that he hath come; and
again, that "Elias cometh and will restore all things." But be not
thou troubled, nor imagine that His statement wavers, though at one time He
said, "he will come," at another, "he hath come." For all
these things are true. Since when He saith, "Elias indeed cometh, and
will restore all things," He means Elias himself, and the conversion of
the Jews which is then to take place; but when He saith, "Which was for
to come," He calls John, Elias, with regard to the manner of his administration.
Yea, and so the prophets used to call every one of their approved kings, David;(3)
and the Jews, "rulers of Sodom,"(4) and "sons of Ethiopians;"(5)
because of their ways. For as the other shall be forerunner of the second advent,
so was this of the first.

2. And not for this only doth He call him Elias everywhere, but to signify
His perfect agreement with the Old Testament, and that this advent too is according
to prophecy.

Wherefore
also He adds again, "He came, and they knew him not, but have
done unto him all things whatsoever they listed."(6) What means, "call
things whatsoever they listed?" They cast him into prison, they used him
despitefully, they slew him, they brought his head in a charger.

"Likewise shall also the Son of Man suffer of them." Seest
thou how again He in due season reminds them of His passion, laying up for
them
great store of comfort from the passion of John. And not in this way only,
but also by presently working great miracles. Yea, and whensoever He speaks
of His passion, presently He works miracles, both after those sayings and before
them; and in many places one may find Him to have kept this rule.

"Then," for instance, it saith, "He began to signify how that
He must go unto Jerusalem, and be killed, and suffer many things."(7) "Then:" when?
when He was confessed to be Christ, and the Son of God.

Again
on the mountain, when He had shown them the marvellous vision, and the prophets
had been discoursing
of His glory, He reminded them of His passion.
For having spoken of the history concerning John, He added, "Likewise
shall also the Son of Man suffer of them."

And after
a little while again, when He had cast out the devil, which His disciples
were not able
to cast
out; for then too, "As they abode in Galilee," so
it saith, "Jesus said unto them, The Son of Man shall be betrayed into
the hands of sinful(8) men, and they shall kill Him, and the third day He shall
rise again."(9)

Now in doing this, He by the greatness of the miracles was abating the excess
of their sorrow, and in every way consoling them; even as here also, by the
mention of John's death, He afforded them much consolation.

But should
any one say, "Wherefore did He not even now raise up Elias
and send him, witnessing as He doth so great good of his coming?" we should
reply, that even as it was, while thinking Christ to be Elias, they did not
believe Him. For "some say," such are the words, "that Thou
art Elias, and others, Jeremias."(10) And indeed between John and Elias,
there was no difference but the time only. "Then how will they believe
at that time?" it may be said. Why, "he will restore all things," not
simply by being recognized, but also because the glory of Christ will have
been growing more intense up to that day, and will be among all clearer than
the sun. When therefore, preceded by such an opinion and expectation, he comes
making the same proclamation as John, and himself also announcing Jesus, they
will more easily receive his sayings. But in saying, "They knew him not," He
is excusing also what was done in His own case.(11)

And not in this way only doth He console them, but also by pointing out that
John's sufferings at their hands, whatever they are, are undeserved; and by
His throwing into the shade what would annoy them, by means of two signs, the
one on the mountain, the other just about to take place.

But when
they heard these things, they do [not ask Him when Elias cometh; being straitened
either by
grief
at His passion, or by fear. For on many occasions,
upon seeing Him unwilling to speak a thing clearly, they are silent, and so
an end. For instance, when during their abode in Galilee He said, "The
Son of Man shall be betrayed, and they shall kill Him;"(1) it is added
by Mark, "That they understood not the saying, and were afraid to ask
Him;"(2) by Luke, "That it was hid from them, that they might not
perceive it, and they feared to ask Him of that saying."(3)

3. "And when they were come to the multitude, there came to Him a man,
kneeling down to Him, and saying, Lord, have mercy on my son, for he is lunatic,
and sore vexed;(4) for ofttimes he falleth into the fire, and oft into the
water. And I brought him unto Thy disciples, and they could not cure him."(5)

This man
the Scripture signifies to be exceedingly weak in faith; and this is many
ways evident;
from Christ's
saying, "All things are possible to
him that believeth;"(6) from the saying of the man himself that approached, "Help
Thou mine unbelief:"(7) from Christ's commanding the devil to "enter
no more into him;"(8) and from the man's saying again to Christ, "If
Thou canst."(9) "Yet if his unbelief was the cause," it may
be said, "that the devil went not out, why doth He blame the disciples?" Signifying,
that even without persons to bring the sick in faith, they might in many instances
work a cure. For as the faith of the person presenting oftentimes availed for
receiving the cure, even from inferior ministers; so the power of the doers
oftentimes sufficed, even without belief in those who came to work the miracle.

And both these things are signified in the Scripture. For both they of the
company of Cornelius by their faith drew unto themselves the grace of the Spirit;
and in the case of Eliseus(10) again, when none had believed, a dead man rose
again. For as to those that cast him down, not for faith but for cowardice
did they cast him, unintentionally and by chance, for fear of the band of robbers,
and so they fled: while the person himself that was cast in was dead, yet by
the mere virtue of the holy body the dead man arose.

Whence
it is clear in this case, that even the disciples were weak; but not all;
for the pillars(11)
were
not present there. And see this man's want of
consideration, from another circumstance again, how before the multitude he
pleads to Jesus against His disciples, saying, "I brought him to Thy disciples,
and they could not cure him."

But He,
acquitting them of the charges before the people, imputes the greater part
to him. For, "O faithless and perverse generation," these are
His words, "how long shall I be with you?"(12) not aiming at his
person only, lest He should confound the man, but also at all the Jews. For
indeed many of those present might probably be offended, and have undue thoughts
of them.

But when
He said, "How long shall I be with you," He
indicates again death to be welcome to Him, and the thing an object of desire,
and His departure
longed for, and that not crucifixion, but being with them, is grievous.

He stopped
not however at the accusations; but what saith He? "Bring
him hither to me."(13) And Himself moreover asks him, "how long time
he is thus;" both making a plea for His disciples, and leading the other
to a good hope, and that he might believe in his attaining deliverance from
the evil.

And He suffers him to be torn, not for display (accordingly, when a crowd
began to gather, He proceeded to rebuke him), but for the father's own sake,
that when he should see the evil spirit disturbed at Christ's mere call, so
at least, if in no other way, he might be led to believe the coming miracle.

And because
he had said, "Of a child," and, "If thou canst
help me," Christ saith, "To him that believeth, all things are possible,"(14)
again giving the complaint a turn against him. And whereas when the leper said, "If
Thou wilt, Thou canst make me clean,"(15) bearing witness to His authority
Christ commending him, and confirming His words, said, "I will, be thou
clean;" in this man's case, upon his uttering a speech in no way worthy
of His power,--" If Thou canst, help me,"--see how He corrects it,
as not rightly spoken. For what saith He? "If thou canst believe, all
things are possible to him that believeth."(16) What He saith is like
this: "Such abundance of power is with me, that I can even make others
work these miracles. So that if thou believe as one ought, even thou thyself
art able," saith He, "to heal both this one, and many others." And
having thus said, He set free the possessed of the devil.

But do
thou not only from this observe His providence and His beneficence, but also
from that other
time,
during which He allowed the devil to be in him.
Since surely, unless the man had been favored with much providential care even
then, he would have perished long ago; for "it cast him both into the
fire," so it is said, "and into the water." And he that dared
this would assuredly have destroyed the man too, unless even in so great madness
God had out on him His strong curb: as indeed was the case with those naked
men that were running in the deserts and cutting themselves with stones.

And if
he call him "'a lunatic," trouble not thyself at all, for
it is the father of the possessed who speaks the word. How then saith the evangelist
also, "He heated many that were lunatic?"(1) Denominating them according
to the impression of the multitude. For the evil spirit, to bring a reproach
upon nature,(2) both attacks them that are seized, and lets them go, according
to the courses of the moon; not as though that were the worker of it;--away
with the thought;--but himself craftily doing this to bring a reproach on nature.
And an erroneous opinion hath gotten ground among the simple, and by this name
do they call such evil spirits, being deceived; for this is by no means true.

4. "Then came His disciples unto Him apart, and asked Him, why they could
not themselves cast out the devil."(3) To me they seem to be in anxiety
and fear, lest haply they had lost the grace, with which they had been entrusted.
For they received power against unclean spirits.(4) Wherefore also they ask,
coming to Him apart; not out of shame (for if the fact had gone abroad, and
they were convicted, it were superfluous after that to be ashamed of confessing
it in words); but it was a secret and great matter they were about to ask Him
of. What then saith Christ? "Because of your unbelief," saith He; "for
if ye have faith as a grain of mustard seed, ye shall say unto this mountain,
Remove, and it shall remove; and nothing shall be impossible unto you."(5)
Now if you say, "Where did they remove a mountain?" I would make
this answer, that they did far greater things, having raised up innumerable
dead. For it is not at all the same thing, to remove a mountain, and to remove
death from a body. And certain saints after them, far inferior to them, are
said actually to have removed mountains, when necessity called for it."(6)
Whereby we see that these also would have done the same, need calling on them.
But if there was then no need for it, do not thou find fault. And besides,
He Himself said not, "ye shall surely remove it," but "ye shall
be able to do even this." And if they did it not, it was not because they
were unable (how could this be, when they had power to do the greater things?),
but because they would not, there being no need.

And it is likely that this too may have been done, and not have been written;
for we know that not all the miracles they wrought were written. Then however
they were in a state by comparison very imperfect. What then? Had they not
at that time so much as this faith? They had not, for neither were they always
the same men, since even Peter is now pronounced blessed, now reproved; and
the rest also are mocked by Him for folly, when they understood not His saying
concerning the leaven.(7) And so it was, that then also the disciples were
weak, for they were but imperfectly minded before the cross.

But by
faith here He means that which related to the miracles, and mentions a mustard
seed, to declare
its
unspeakable power. For though in bulk the mustard
seed seem to be small, yet in power it is the strongest of all things. To indicate
therefore that even the least degree of genuine faith can do great things,
He mentioned the mustard seed; neither by any means did He stop at this only,
but added even mountains, and went on beyond that. "For nothing," saith
He, "shall be impossible to you."

But do thou herein also marvel at their self-denial, and the might of the
Spirit; their self-denial in not hiding their fault, and the might of the Spirit
in so leading on by degrees them who had not so much as a gram of mustard seed,
that rivers and fountains of faith sprang up within them.

"Howbeit, this kind goeth not out, but by prayer and fasting;"(8)
meaning the whole kind of evil spirits, not that of lunatics only.

Seest
thou how He now proceeds to lay beforehand in them the foundation of His
doctrine about fasting?
Nay,
argue not with me from rare cases, that some
even without fasting have cast them out. For although one might say this, in
one or two instances, of them that rebuke the evil spirits, yet for the patient
it is a thing impossible, living luxuriously, to be delivered from such madness:
this thing being especially necessary for him that is diseased in that way. "And
yet, if faith be requisite," one may say, "what need of fasting?" Because,
together with our faith, that also brings no small power. For it both implants
much strictness, and of a man makes one an angel, and fights against the incorporeal
powers: yet not by itself, but prayer too is needed, and prayer must come first.

5. See,
at any rate, how many blessings spring from them both. For he that is praying
as he ought,
and fasting, hath
not many wants, and he that hath
not many wants, cannot be covetous; he that is not covetous, will be also more
disposed for almsgiving. He that fasts is light, and winged, and prays with
wakefulness, and quenches his wicked lusts, and propitiates God, and humbles
his soul when lifted up. Therefore even the apostles were almost always fasting.
He that prays with fasting hath his wings double, and lighter than the very
winds. For neither doth he gape, nor stretch himself, nor grow torpid in prayer,
as is the case with most men, but is more vehement than fire, and rises above
the earth. Wherefore also such a one is most especially a hater and an enemy
to the evil spirits. For nothing is mightier than a man who prays sincerely.
For if a woman(1) had power to prevail with a savage ruler, one neither fearing
God, nor regarding man; much more will he prevail with God, who is continually
waiting upon Him, and controlling the belly, and casting out luxury. But if
thy body be too weak to fast continually, still it is not too weak for prayer,
nor without vigor for contempt of the belly. For although thou canst not fast,
yet canst thou avoid luxurious living; and even this is no little thing, nor
far removed from fasting, but even this is enough to pluck down the devil's
madness. For indeed nothing is so welcome to that evil spirit, as luxury and
drunkenness; since it is both fountain and parent of all our evils. Hereby,
for example, of old he drove the Israelites to idolatry;(2) hereby he made
the Sodomites to burn in unlawful lust. For, "this," it is said, "was
the iniquity of Sodom; in pride, and in fullness of bread, and in banquetings
they waxed wanton."(3) Hereby he hath destroyed ten thousand others, and
delivered them to hell.

For what evil doth not luxury work? It makes swine of men, and worse than
swine. For whereas the sow wallows in the mire and feeds on filth, this man
lives on food more abominable than that, devising forbidden intercourse, and
unlawful lusts.

Such an one is in no respect different from a demoniac, for like him he is
lost to shame, and raves. And the demoniac at any rate we pity, but this man
is the object of our aversion and hatred. Why so? Because he brings upon himself
a self-chosen madness, and makes his mouth, and his eyes, and nostrils, and
all, in short, mere sewers.

But if thou wert to see what is within him also, thou wilt behold his very
soul as in a kind of wintry frost, stiff and torpid, and in nothing able to
help its vessel through the excess of the storm.

I am ashamed to say how many ills men and women suffer from luxury, but I
leave it to their own conscience, which knows it all more perfectly. For what
is viler than a woman drunken, or at all led away(4) by wine? For the weaker
the vessel, the more entire the shipwreck, whether she be free or a slave.
For the free woman behaves herself unseemly in the midst of her slaves as spectators,
and the slave again in like manner in the midst of the slaves, and they cause
the gifts of God to be blasphemously spoken of by foolish men.

For instance,
I hear many say, when these excesses happen, "Would there
were no wine." O folly! O madness! When other men sin, dost thou find
fault with God's gifts? And what great madness is this? What? did the wine,
O man, produce this evil? Not the wine, but the intemperance of such as take
an evil delight in it. Say then, "Would there were no drunkenness, no
luxury;" but if thou say, "Would there were no wine," thou wilt
say, going on by degrees, "Would there were no steel, because of the murderers;
no night, because of the thieves; no light, because of the informers; no women,
because of adulteries;" and, in a word, thou wilt destroy all.

But do not so; for this is of a satanical mind; do not find fault with the
wine, but with the drunkenness; and when thou hast found this self-same man
sober, sketch out all his unseemliness, and say unto him, Wine was given, that
we might be cheerful, not that we might behave ourselves unseemly; that we
might laugh, not that we might be a laughingstock; that we might be healthful,
not that we might be diseased; that we might correct the weakness of our body,
not cast down the might of our soul.

God honored
thee with the gift, why disgrace thyself with the excess thereof? Hear what
Paul saith, "Use a little wine for thy stomach's sake, and thine
often infirmities"(5) But if that saint, even when oppressed with disease,
and enduring successive sicknesses, partook not of wine, until his Teacher
suffered him; what excuse shall we have, who are drunken in health? To him
indeed He said, "Use a little wine for thy stomach's sake;" but to
each of you who are drunken, He will say, "Use little wine, for thy fornications,
thy frequent filthy talking, for the other wicked desires to which drunkenness
is wont to give birth." But if ye are not willing, for these reasons,
to abstain; at least on account of the despondencies which come of it, and
the vexations, do ye abstain. For wine was given for gladness, "Yea, wine," so
it is said, "maketh glad the heart of man:"(1) but ye mar even this
excellence in it. For what kind of gladness is it to be beside one's self,
and to have innumerable vexations, and to see all things whirling round, and
to be oppressed with giddiness, and like those that have a fever, to require
some who may drench their heads with oil?(2)

6. These things are not said by me to all: or rather they are said to all,
not because all are drunken, God forbid; but because they who do not drink
take no thought of the drunken. Therefore even against you do I rather inveigh,
that are in health; since the physician too leaves the sick, and addresses
his discourse to them that are sitting by them. To you therefore do I direct
my speech, en-treating you neither to be at any time over-taken by this passion,
and to draw up(3) as by cords those who have been so overtaken, that they be
not found worse than the brutes. For they indeed seek nothing more than what
is needful, but these have become even more brutish than they, overpassing
the boundaries of moderation. For how much better is the ass than these men?
how much better the dog! For indeed each of these animals, and of all others,
whether it need to eat, or to drink, acknowledges sufficiency for a limit,
and goes not on beyond what it needs; and though there are innumerable persons
to constrain, it will not endure to go on to excess.

In this
respect then we are worse even than the brutes, by the judgment not of them
that are in health
only,
but even by our own. For that ye have judged
yourselves to be baser than both dogs and asses,(4) is evident from thence:
that these brutes thou dost not compel to partake of food, beyond their measure;
and should any one say, "Wherefore?" "Lest I should hurt them," thou
wilt reply. But upon thyself thou bestowest not so much as this forethought.
Thus thou accountest thyself viler even than they are, and permittest thyself
to be continually tossed as with a tempest.

For neither in the day of thy drunkenness only dost thou undergo the harm
of drunkenness, but also after that day. And as when a fever is passed by,
the mischievous consequences of the fever remain; so also when drunkenness
is past, the disturbance of intoxication is whirling round both the soul and
body; and while the wretched body lies paralyzed, like the hull of a vessel
after a shipwreck, the soul yet more miserable than it, even when this is ended,
stirs up the storm, and kindles the desire; and when one seems to be sober,
then most of all is he mad, imagining to himself wine and casks, cups and goblets.
And like as in a storm when the raging of the waters hath ceased, the loss
by reason of the storm remains; so likewise here too. For as there of our freight,
so here too is there a casting away of nearly all our good things. Whether
it be temperance, or modesty, or understanding, or meekness, or humility, which
the drunkenness finds there, it casts all away into the sea of iniquity.

But in what follows there is no more any likeness. Since there indeed upon
the casting out the vessel is lightened, but here it is weighed down the more.
For in its former place of wealt hit takes on board sand, and salt water, and
all the accumulated filth of drunkenness; enough to sink the vessel at once,
with the mariners and the pilot.

That we
may not then suffer these things, let us deliver ourselves from that tempest.
It is not possible
with
drunkenness to see the kingdom of Heaven. "Be
not deceived," it is said, "no drunkards, no revilers, shall inherit
the kingdom of God."(5) And why do I speak of a kingdom? Why, with drunkenness
one cannot see so much as the things present. For in truth drunkenness makes
the days nights to us, and the light darkness. And though their eyes be opened,
the drunken see not even what is close at hand.

And this is not the only frightful things but with these things they suffer
also another most grievous punishment, continually undergoing unreasonable
despondencies, madness, infirmity, ridicule, reproach.

What manner of excuse is there for them that pierce themselves through with
so many evils? There is none.

Let us fly then from that pest, that we may attain both unto the good things
here, and unto those to come, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and might with the Father and the Holy Spirit,
world without end. Amen.

HOMILY LVIII.

MATT. XVII. 22, 23.

"And
while they abode in Galilee, Jesus said unto them, The Son of Man shall be
betrayed into the
hands of
men, and they shall kill Him, and the third
day He shall be raised again. And they were exceeding sorry."

THAT is,
to hinder their saying, "wherefore do we abide here continually," He
speaks to them again of the passion; on hearing which they had no wish so much
as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked,
and Moses and Elias had discoursed concerning it, and had called the thing
glory, and the Father had uttered a voice from above, and so many miracles
had been done, and the resurrection was at the doors (for He said, He should
by no means abide any long time in death, but should be raised the third day);
not even so did they endure it, but were sorry; and not merely sorry, but exceeding
sorry.

Now this
arose from their being ignorant as yet of the force of His sayings. This
Mark and Luke indirectly
expressing said, the one, "They understood
not the saying, and were afraid to ask Him:"(1) the other, "It was
hid from them, that they perceived it not, and they feared to ask Him of that
saying."(2)

And yet if they were ignorant, how were they sorry? Because they were not
altogether ignorant; that He was to die they knew, continually hearing it,
but what this death might be, and that there would be a speedy release from
it, and that it would work innumerable blessings, as yet they knew not clearly;
nor what this resurrection might be: but they understood it not, wherefore
they grieved; for indeed they clung very earnestly to their Master.

"And when they were come to Capernaum, they that received the didrachma
came to Peter, and said, Doth not your Master pay the didrachma?"(3)

And what
is this "didrachma?" When
God had slain the firstborn of the Egyptians, then He took the tribe of Levi
in their stead.(4) Afterwards,
because the number of the tribe was less than of the firstborn among the Jews,
for them that are wanting to make up the number, He commanded(5) a shekel to
be contributed: and moreover a custom came thereby in force, that the firstborn
should pay this tribute.

Because then Christ was a firstborn child, and Peter seemed to be first of
the disciples, to him they come: their way being, as I suppose, to exact it
in every city; wherefore also in His native place they approached Him; for
Capernaum was accounted His native place.

And Him
indeed they durst not approach, but Peter; nor him either with much violence,
but rather gently.
For not
as blaming, but as inquiring, they said, "Doth
not your Master pay the didrachma?" For the right opinion of Him they
had not as yet, but as concerning a man, so did they feel; yet they rendered
Him some reverence and honor, because of the signs that went before.

2. What
then saith Peter? "He saith, Yea:" and to these indeed he
said, that He payeth, but to Him he said it not, blushing perhaps to speak
to Him of these things. Wherefore that gentle one, well knowing as He did all
things, prevented him,(6) "saying, What thinkest thou, Simon? Of whom
do the kings of the earth take custom or tribute? of their own sons, or of
strangers;" and when he said "of strangers," He replied, "Then
are the sons free."(7)

For lest Peter should suppose Him to say so, being told it by the others,
He prevents him, partly indicating what hath been said, partly giving him leave
to speak freely, backward as he was to speak first of these things.

And what
He saith is like this, "I am indeed free from paying tribute.
For if the kings of the earth take it not of their sons, but of their subjects;
much more ought I to be freed from this demand, I who am Son, not of an earthly
king, but of the King of Heaven, and myself a King." Seest thou how He
hath distinguished the sons from them that are not sons? And if He were not
a Son, to no purpose hath He brought in the example also of the kings. "Yea," one
may say, "He is a Son, but not truly begotten." Then is He not a
Son; and if not a Son, nor truly begotten, neither doth He belong to God, but
to some other. But if He belong to another, then neither hath the comparison
its proper force. For He is discoursing not of the sons generally, but of the
genuine sons, men's very own; of them that share the kingdom with their parents.

Wherefore
also in contradistinction He hath mentioned the "strangers;" meaning
by "strangers," such as are not born of them, but by "their
own," those whom they have begotten of themselves.

And I would have thee mark this also; how the high doctrine,(1) revealed to
Peter, He doth hereby again confirm. And neither at this did He stop, but by
His very condescension declares this self-same truth; an instance of exceeding
wisdom.

For after
thus speaking, He saith, "But lest we should offend them, go
thou and cast an hook into the sea, and take up the fish that first cometh
up, and thou shall find therein a piece of money;(2) that take, and give unto
them for me and thee."(3)

See how He neither declines the tribute, nor simply commands to pay it, but
having first proved Himself not liable to it, then He gives it: the one to
save the people, the other, those around Him, from offense. For He gives it
not at all as a debt, but as doing the best(4) for their weakness. Elsewhere,
however, He despises the offense, when He was discoursing of meats,(5) teaching
us to know at what seasons we ought to consider them that are offended, and
at what to disregard them.

And indeed by the very mode of giving He discloses Himself again. For wherefore
doth He not command him to give of what they have laid up? That, as I have
said, herein also He might signify Himself to be God of all, and the sea also
to be under His rule. For He had indeed signified this even already, by His
rebuke, and by His commanding this same Peter to walk on the waves; but He
now again signifies the self-same thing, though in another way, yet so as to
cause herein great amazement. For neither was it a small thing, to foretell
that the first, who out of those depths should come in his way, would be the
fish that would pay the tribute; and having cast forth His commandment like
a net into that abyss, to bring up the one that bore the piece of money; but
it was of a divine and unutterable power, thus to make even the sea bear gifts,
and that its subjection to Him should be shown on all hands, as well when in
its madness it was silent,(6) and when, though fierce, it received its fellow
servant;(7) as now again, when it makes payment in His behalf to them that
are demanding it.

"And give unto them," He saith, "for me and thee." Seest
thou the exceeding greatness of the honor? See also the self-command of Peter's
mind. For this point Mark, the follower of this apostle, doth not appear to
have set down, because it indicated the great honor paid to him; but while
of the denial he wrote as well as the rest, the things that make him illustrious
he hath passed over in silence, his master perhaps entreating him not to mention
the great things about himself. And He used the phrase, "for me and thee," because
Peter too was a firstborn child.

Now as thou art amazed at Christ's power, so I bid thee admire also the disciple's
faith, that to a thing beyond possibility he so gave ear. For indeed it was
very far beyond possibility by nature. Wherefore also in requital for his faith,
He joined him to Himself in the payment of the tribute.

3. "In that hour came the disciples unto Jesus, saying, Who then is the
greatest in the kingdom of heaven?"(8)

The disciples
experienced some feeling of human weakness; wherefore the evangelist also
adds this note,
saying, "In that hour;" when He had preferred
him to all. For of James too, and John, one was a firstborn son, but no such
thing as this had He done for them.

Then,
being ashamed to avow their feeling, they say not indeed openly, "Wherefore
hast thou preferred Peter to us?" or, "Is he greater than we are?" for
they were ashamed; but indefinitely they ask, "Who then is greater?" For
when they saw the three preferred, they felt nothing of the kind; but now that
the honor had come round to one, they were vexed. And not for this only, but
there were many other things which they put together to kindle that feeling.
For to him He had said, "I will give thee the keys;"(9) to him, "Blessed
art thou, Simon Barjona;" to him here, "Give unto them for me and
thee;" and seeing too in general how freely he was allowed to speak, it
somewhat fretted them. And if Mark saith,(10) that they did not ask, but reasoned
in themselves, that is nothing contrary to this. For it is likely that they
did both the one and the other, and whereas before, on another occasion, they
had had this feeling, both once and twice, that now they did both declare it,
and reason among themselves.

But to
thee I say, "Look not to the charge against them only, but consider
this too; first, that they seek none of the things of this world; next, that
even this passion they afterwards laid aside, and give up the first place one
to another." But we are not able to attain so much as unto their faults,
neither do we seek, "who is greatest(1) in the kingdom of heaven;" but,
who is greatest(2) in the earthly kingdom, who is wealthiest, who most powerful.

What then
saith Christ? He unveils their conscience, and replies to their feeling,
not merely to
their words. "For He called a little child unto
Him," saith the Scripture, "and said, Except ye be converted, and
become as this little child, ye shall not enter into the kingdom of heaven."(3) "Why,
you," He saith, "inquire who is greatest, and are contentious for
first honors; but I pronounce him, that is not become lowest of all, unworthy
so much as to enter in thither."

And full well doth He both allege that pattern, and not allege it only, but
also set the child in the midst, by the very sight abashing them, and persuading
them to be in like manner lowly and artless. Since both from envy the little
child is pure, and from vainglory, and from longing for the first place; and
he is possessed of the greatest of virtues, simplicity, and whatever is artless
and lowly.

Not courage then only is wanted, nor wisdom, but this virtue also, humility
I mean, and simplicity. Yea, and the things that belong to our salvation halt
even in the chiefest point, if these be not with us.

The little child, whether it be insulted and, beaten, or honored and glorified,
neither by the one is it moved to impatience or envy, nor by the other lifted
up.

Seest thou how again He calls us on to all natural excellencies, indicating
that of free choice it is possible to attain them, and so silences the wicked
frenzy of the Manichaeans? For if nature be an evil thing, wherefore doth He
draw from hence His patterns of severe goodness? And the child which He set
in the midst suppose to have been a very young child indeed, free from all
these passions. For such a little child is free from pride and the mad desire
of glory, and envy, and contentiousness, and all such passions, and having
many virtues, simplicity, humility, unworldliness,(4) prides itself upon none
of them; which is a twofold severity of goodness; to have these things, and
not to be puffed up about them.

Wherefore
He brought it in, and set it in the midst; and not at this merely did He
conclude His discourse,
but carries further this admonition, saying, "And
whoso shall receive such a little child in my name, receiveth me."(5)

"For know," saith He, "that not only, if ye yourselves become
like this, shall ye receive a great reward; but also if for my sake ye honor
others who are such, even for your honor to them do I appoint unto you a kingdom
as your recompence." Or rather, He sets down what is far greater, saying, "he
receiveth me." So exceedingly dear to me is all that is lowly and artless." For
by "a little child," here, He means the men that are thus simple
and lowly, and abject and contemptible in the judgment of the common sort.

4. After
this, to obtain yet more acceptance for His saying, He establishes it not
by the honor only,
but also
by the punishment, going on to say, "And
whoso shall offend one of these little ones, it were better for him that a
millstone were hanged about his neck, and that he were drowned in the depth
of the sea."(6)

"For as they," saith He, "who honor these for my sake, have
heaven, or rather an honor greater than the very kingdom; even so they likewise
who dishonor them (for this is to offend them), shall suffer the extremity
of punishment. And marvel thou not at His calling the affront "an offense;"(7)
for many feeble-minded persons have suffered no ordinary offense from being
treated with slight and insult. To heighten therefore and aggravate the blame,
He states the mischief arising therefrom.

And He
doth not go on to express the punishment in the same way, but from the things
familiar to
us, He indicates
how intolerable it is. For when He
would touch the grosser sort most sharply, He brings sensible images. Wherefore
here also, meaning to indicate the greatness of the punishment they shall undergo,
and to strike into the arrogance of those that despise them, He brought forward
a kind of sensible punishment, that of the millstone, and of the drowning.
Yet surely it were suitable to what had gone before to have said, "He
that receiveth not one of these little ones, receivoth not me;" a thing
bitterer than any punishment; but since the very unfeeling, and exceeding gross,
were not so much penetrated by this, terrible as it is, He puts "a millstone," and "a
drowning." And He said not, "A millstone shall be hanged about his
neck," but, "It were better for him"(1) to undergo this; implying
that another evil, more grievous than this, awaits him; and if this be unbearable,
much more that.

Seest thou how in both respects He made His threat terrible, first by the
comparison with the known image rendering it more distinct, then by the excess
on its side presenting it to the fancy as far greater than that visible one.
Seest thou how He plucks up by the root the spirit of arrogance; how He heals
the ulcer of vainglory; how He instructs us in nothing to set our heart on
the first honors; how He persuades such as covet them in everything to follow
after the lowest place?

5. For nothing is worse than arrogance.(2) This even takes men out of their
natural senses, and brings upon them the character of fools; or rather, it
really makes them to be utterly like idiots.

For like as, if any one, being three cubits in stature, were to strive to
be higher than the mountains, or actually to think it, and draw himself up,
as overpassing their summits, we should seek no other proof of his being out
of his senses; so also when thou seest a man arrogant, and thinking himself
superior to all, and accounting it a degradation to live with other people,
seek not thou after that to see any other proof of that man's madness. Why,
he is much more ridiculous than any natural fool, inasmuch as he absolutely
creates this his disease on purpose. And not in this only is he wretched, but
because he doth without feeling it fall into the very gulf of wickedness.

For when will such an one come to due knowledge of any sin? when will he perceive
that he is offending? Nay, rather he is as a vile and captive slave, whom the
devil having caught goes off with, and makes him altogether a prey, buffetting
him on every side, and encompassing him with ten thousand insults.

For unto
such great folly doth he lead them in the end, as to get them to be haughty
towards their
children,
and wives, and towards their own forefathers.
And others, on the contrary, He causes to be puffed up by the distinction of
their ancestors. Now, what can be more foolish than this? when from opposite
causes people are alike puffed up, the one sort because they had mean persons
for fathers, grandfathers, and ancestors; and the other because theirs were
glorious and distinguished? How then may one abate in each case the swelling
sore? By saying to these last, "Go farther back than your grandfather,
and immediate ancestors, and you will find perchance many cooks, and drivers
of asses, and shopkeepers:" but to the former, that are puffed up by the
meanness of their forefathers, the contrary again; "And thou again, if
thou proceed farther up among thy forefathers, wilt find many far more illustrious
than thou art."

For that nature hath this course, come let me prove it to thee even from the
Scriptures. Solomon was son of a king, and of an illustrious king, but that
king's father was one of the vile and ignoble. And his grandfather on his mother's
side in like manner; for else he would not have given his daughter to a mere
soldier. And if thou weft to go up again higher from these mean persons, thou
wilt see the race more illustrious and royal. So in Saul's case too, so in
many others also, one shall come to this result. Let us not then pride ourselves
herein. For what is birth? tell me. Nothing, but a name only without a substance;
and this ye will know in that day. But because that day is not yet come, let
us now even from the things present persuade you, that hence arises no superiority.
For should war overtake us, should famine, should anything else, all these
inflated conceits of noble birth are put to the proof: should disease, should
pestilence come upon us, it knows not how to distinguish between the rich and
the poor, the glorious and inglorious, the high born and him that is not such;
neither doth death, nor the other reverses of fortune, but they all rise up
alike against all; and if I may say something that is even marvellous, against
the rich more of the two. For by how much they are less exercised in these
things, so much the more do they perish, when overtaken by them. And the fear
too is greater with the rich. For none so tremble at princes as they; and at
multitudes, not less than at princes, yea rather much more; many such houses
in fact have been subverted alike by the wrath of multitudes and the threatening
of princes. But the poor man is exempt from both these kinds of troubled waters.

6. Wherefore
let alone this nobility, and if thou wouldest show me that thou art noble,
show the
freedom of thy
soul, such as that blessed man had (and
he a poor man), who said to Herod, "It is not lawful for thee to have
thy brother Philip's wife;"(1) such as he was possessed of, who before
him was like him, and after him shall be so again; who said to Ahab, "I
do not trouble Israel, but thou, and thy father's house;"(2) such as the
prophets had, such as all the apostles.

But not like this are the souls of them that are slaves to wealth, but as
they that are under ten thousand tutors, and taskmasters, so these dare not
so much as lift up their eye, and speak boldly in behalf of virtue. For the
love of riches, and that of glory, and that of other things, looking terribly
on them, make them slavish flatterers; there being nothing which so takes away
liberty, as entanglement in worldly affairs, and the wearing what are accounted
marks of distinction. For such an one hath not one master, nor two, nor three,
but ten thousand.

And if ye would fain even number them, let us bring in some one of those that
are in honor in kings' courts, and let him have both very much wealth, and
great power, and a birthplace excelling others, and distinction of ancestry,
and let him be looked up to by all men. Now then let us see, if this be not
the very person to be more in slavery than all; and let us set in comparison
with him, not a slave merely, but a slave's slave, for many though servants
have slaves. This slave's slave then for his part hath but one master. And
what though that one be not a freeman? yet he is but one, and the other looks
only to his pleasure. For albeit his master's master seem to have power over
him, yet for the present he obeys one only; and if matters between them two
are well, he will abide in security all his life. But our man hath not one
or two only, but many, and more grievous masters. And first he is in care about
the sovereign himself. And it is not the same to have a mean person for a master,
as to have a king, whose ears are buzzed into by many, and who becomes a property
now to this set and now to that.

Our man, though conscious of nothing, suspects all; both his comrades and
his subordinates; both his friends and his enemies.

But the other man too, you may say, fears his master. But how is it the same
thing, to have one or many, to make one timorous? Or rather, if a man inquire
carefully, he will not find so much as one. How, and in what sense? Whereas
that slave hath no one that desires to put him out of that service of his,
and to introduce himself (whence neither hath he any one to plot against him
therein); these have not even any other pursuit, but to unsettle him. that
is more approved and more beloved by their ruler. Wherefore also he must needs
flatter all, his superiors, his equals, his friends. For where envy is, and
love of glory, there even sincere friendship has no strength. For as those
of the same craft cannot love one another with a perfect and genuine love,
so is it with rivals in honor also, and with them that long for the same among
worldly objects. Whence also great is the war within.

Seest thou what a swarm of masters, and of hard masters? Wilt thou that I
show thee yet another, more grievous than this? They that are behind him, all
of them strive to get before him: all that are before him, to hinder him from
coming nearer them, and passing them by.

7. But O marvel! I undertook indeed to show you masters, but our discourse,
we find, coming on and waxing eager, hath performed more than my undertaking,
pointing out foes instead of masters; or rather the same persons both as foes
and as masters. For while they are courted like masters, they are terrible
as foes, and they plot against us as enemies. When then any one hath the same
persons both as masters, and as enemies, what can be worse than this calamity?
The slave indeed, though he be subject to command, yet nevertheless hath the
advantage of care and good-will on the part of them who give him orders; but
these, while they receive commands, are made enemies, and are set one against
another; and that so much more grievously than those in battles, in that they
both wound secretly, and in the mask of friends they treat men as their enemies
would do, and oftentimes make themselves credit of the calamity of others.

But not
such are our circumstances; rather should another fare ill, there are many
to grieve with him: should
he obtain distinction, many to find pleasure
with him. Not so again the apostle: "For whether," saith he, "one
member suffer, all the members suffer with it; or one member be honored, all
the members rejoice with it."(3) And the words of him who gives these
admonitions, are at one time, "What is my hope or joy? are not even ye?"(4)
at another, "Now we live, if ye stand fast in the Lord;"(1) at another, "Out
of much affliction and anguish of heart I wrote unto you;"(2) and, "Who
is weak, and I am not weak? Who is offended, and I burn not?"(3)

Wherefore then do we still endure the tempest and the billows of the world
without, and not run to this calm haven, and leaving the names of good things,
go on to the very things themselves? For glory, and dignity, and wealth, and
credit, and all such things, are names with them, but with us realities; just
as the grievous things, death and dishonor and poverty, and whatever else is
like them, are names indeed with us, but realities with them.

And, if thou wilt, let us first bring forward glory, so lovely and desirable
with all of them. And I speak not of its being short-lived, and soon put out,
but when it is in its bloom, then show it me. Take not away the daubings and
colored lines of the harlot, but bring her forward decked out, and exhibit
her to us, for me thereupon to expose her deformity. Well then, of course thou
wilt tell of her array, and her many lictors, and the heralds' voice, and the
listening of all classes, and the silence kept by the populace, and the blows
given to alI that come in one's way, and the universal gazing. Are not these
her splendors? Come then, let us examine whether these things be not vain,
and a mere unprofitable imagination. For wherein is the person we speak of
the better for these things, either in body, or in soul? for this constitutes
the man. Will he then be taller hereby, or stronger, or healthier, or swifter,
or will he have his senses keener, and more piercing? Nay, no one could say
this. Let us go then to the soul, if haply we may find there any advantage
occurring herefrom. What then? Will such a one be more temperate, more gentle,
more prudent, through that kind of attendance? By no means, but rather quite
the contrary. For not as in the body, so also is the result here. For there
the body indeed gains nothing in respect of its proper excellence; but here
the mischief is not only the soul's reaping no good fruit, but also its actually
receiving much evil therefrom: hurried as it is by such means into haughtiness,
and vainglory, and folly, and wrath, and ten thousand faults like them.

"But he rejoices," thou wilt say, "and exults in these things,
and they brighten him up." The crowning point(4) of his evils lies in
that word of thine, and the incurable part of the disease. For he that rejoices
in these things, would be unwilling however easily to be released from that
which is the ground of his evils; yea, he hath blocked up against himself the
way of healing by this delight. So that here most of all is the mischief, that
he is not even pained, but rather rejoices, when the diseases are growing upon
him.

For neither is rejoicing always a good thing; since even thieves rejoice in
stealing, and an adulterer in defiling his neighbor's marriage bed, and the
covetous in spoiling by violence, and the manslayer in murdering. Let us not
then look whether he rejoice, but whether it be for something profitable, lest(5)
perchance we find his joy to be such as that of the adulterer and the thief.

For wherefore, tell me, doth he rejoice? For his credit with the multitude,
because he can puff himself up, and be gazed upon? Nay, what can be worse than
this desire, and this ill-placed fondness? or if it be no bad thing, ye must
leave off deriding the vainglorious and aspersing them with continual mockeries:
ye must leave off uttering imprecations on the haughty and contemptuous. But
ye would not endure it. Well then, they too deserve plenty of censure, though
they have plenty of lictors. And all this I have said of the more tolerable
sort of rulers; since the greater part of them we shall find transgressing
more grievously than either robbers, or murderers, or adulterers, or spoilers
of tombs, from not making a good use of their power. For indeed both their
thefts are more shameless, and their butcheries more hardened, and their impurities
far more enormous than the others; and they dig through, not one wall, but
estates and houses without end, their prerogative making it very easy to them.

And they serve a most grievous servitude, both stooping basely under their
passions,(6) and trembling at all their accomplices. For he only is free, and
he only a ruler, and more kingly than all kings, who is delivered from his
passions.

Knowing then these things, let us follow after the true freedom, and deliver
ourselves from the evil slavery, and let us account neither pomp of power nor
dominion of wealth, nor any other such thing, to be blessed; but virtue only.
For thus shall we both enjoy security here, and attain unto the good things
to come, by the grace and love towards man of our Lord Jesus Christ, to whom
be glory and might, with the Father and the Holy Spirit, world without end.
Amen.

HOMILY LIX.

MATT. XVIII. 7.

Woe unto
the world because of offenses:(1) for it must needs be that offenses come:
but woe to that
man by(2) whom the
offense cometh."

"AND if 'it must needs be that offenses come,'" (some one of our
adversaries may perchance say), "why doth He lament over the world, when
He ought rather to afford succor, and to stretch forth His hand in its behalf?
For this were the part of a physician, and a protector, whereas the other might
be looked for even from any ordinary person."

What then could we possibly say, in answer to so shameless a tongue? nay what
dost thou seek for equal to this healing care of His? For indeed being God
He became man for thee, and took the form of a slave, and underwent all extremities,
and left undone none of those things which it concerned Him to do. But inasmuch
as unthankful men were nothing the better for this, He laments over them, for
that after so much fostering care they continued in their unsoundness.

It was
like as if over the sick man, that had had the advantage of much attendance,
and who had
not been
willing to obey the rules of the physician, any one were
to lament and say, "Woe to such a man from his infirmity, which he has
increased by his own remissness." But in that case indeed there is no
advantage from the bewailing, but here this too is a kind of healing treatment
to foretell what would be, and to lament it. For many oftentimes, though, when
advised, they were nothing profited, yet, when mourned for, they amended.

For which
reason most of all He used the word "Woe," thoroughly
to rouse them, and to make them in earnest, and to work upon them to be wakeful.
And at the same time He shows forth the good will He had towards those very
men and His own mildness, that He mourns for them even when gainsaying, not
taking mere disgust at it, but correcting them, both with the mourning, and
with the prediction, so as to win them over.

But how
is this possible? he may say. For if "it must needs be that offenses
come," how is it possible to escape these? Because that the offenses come
indeed must needs be, but that men should perish is not altogether of necessity.
Like as though a physician should say (for nothing hinders our using the same
illustration again), it must needs be that this disease should come on, but
it is not a necessary consequence that he who gives heed should be of course
destroyed by the disease. And this He said, as I mentioned, to awaken together
with the others His disciples. For that they may not slumber, as sent unto
peace and unto untroubled life, He shows many wars close upon them, from without,
from within. Declaring this, Paul said, "Without were fightings, within
were fears;"(3) and, "In perils among false brethren;"(4) and
in his discourse to the Milesians too He said, "Also of you shall some
arise speaking perverse things;"(5) and He Himself too said, "The
man's foes shall be they of his own household."(6) But when He said, "It
must needs be," it is not as taking away the power of choosing for themselves,
nor the freedom of the moral principle, nor as placing man's life under any
absolute constraint of circumstances, that He saith these things, but He foretells
what would surely be; and this Luke hath set forth in another form of expression, "It
is impossible but that offenses should come."(7)

But what are the offenses?(8) The hindrances on the right way. Thus also do
those on the stage call them that are skilled in those matters, them that distort
their bodies.

It is not then His prediction that brings the offenses; far from it; neither
because He foretold it, therefore doth it take place; but because it surely
was to be, therefore He foretold it; since if those who bring in the offenses
had not been minded to do wickedly, neither would the offenses have come; and
if they had not been to come, neither would they have been foretold. But because
those men did evil, and were incurably diseased, the offenses came, and He
foretells that which is to be.

But if
these men had been kept right, it may be said, and there had been no one
to bring in an offense,
would not this saying have been convicted of falsehood?
By no means, for neither would it have been spoken. For if all were to have
been kept right, He would not have said, "it must needs be that they come," but
because He foreknew they would be of themselves incorrigible, therefore He
said, the offenses will surely come.

And wherefore did He not take them out of the way? it may be said. Why, wherefore
should they have been taken out of the way? For the sake of them that are hurt?
But not thence is the ruin of them that are hurt, but from their own remissness.
And the virtuous prove it, who, so far from being injured thereby, are even
in the greatest degree profiled, such as was Job, such as was Joseph, such
as were all the righteous, and the apostles. But if many perish, it is from
their own slumbering. But if it were not so, but the ruin was the effect of
the offenses, all must have perished. And if there are those who escape, let
him who doth not escape impute it to himself. For the offenses, as I have said,
awaken, and render more quick-sighted, and sharper, not only him that is preserved;
but even him that hath fallen into them, if he rise up again quickly, for they
render him more safe, and make him more difficult to overcome; so that if we
be watchful, no small profit do we reap from hence, even to be continually
awake. For if when we have enemies, and when so many dangers are pressing upon
us, we sleep, what should we be if living in security. Nay, if thou wilt, look
at the first man. For if having lived in paradise a short time, perchance not
so much as a whole day, and having enjoyed delights, he drove on to such a
pitch of wickedness, as even to imagine an equality with God, and to account
the deceiver a benefactor, and not to keep to one commandment; if he had lived
the rest of his life also without affliction, what would he not have done?

2. But
when we say these things, they make other objections again, asking, And why
did God make him
such?
God did not make him such, far from it, since
then neither would He have punished him. For if we in those matters in which
we are the cause, do not find fault with our servant, much more will not the
God of all. "But whence did this come to pass?" one may say. Of himself
and his own remissness. "What means, of himself?" Ask thyself. For
if it be not of themselves the bad are bad, do not punish thy servant nor reprove
thy wife for what errors she may commit, neither beat thy son, nor blame thy
friend, nor hate thine enemy that doth despite to thee: for all these deserve
to be pitied, not to be punished, unless they offend of themselves. "But
I am not able to practise self-restraint," one may say. And yet, when
thou perceivest the cause not to be with them, but of another necessity, thou
canst practise self-restraint. When at least a servant being taken with sickness
doth not the things enjoined him, so far from blaming thou dost rather excuse
him. Thus thou art a witness, that the one thing is of one's self, the other
not of one's self. So that here too, if thou knewest that he was wicked from
being born such, so far from blaming, thou wouldest rather have shown him indulgence.
For surely, when thou makest him allowance for his illness, it could not be
that thou wouldest have refused to make allowance for God's act of creation,
if indeed he had been made such from the very first.

And in another way too it is easy to stop the mouths of such men, for great
is the abounding power of the truth. For wherefore dost thou never find fault
with thy servant, because he is not of a beautiful countenance, that he is
not of fine stature in his body, that he is not able to fly? Because these
things are natural. So then from blame against his nature he is acquitted,
and no man gainsays it. When therefore thou blamest, thou showest that the
fault is not of nature but of his choice. For if in those things, which we
do not blame, we bear witness that the whole is of nature, it is evident that
where we reprove, we declare that the offense is of the choice.

Do not then bring forward, I beseech thee, perverse reasonings, neither sophistries
and webs slighter than the spider's, but answer me this again: Did God make
all men? It is surely plain to every man. How then are not all equal in respect
of virtue and vice? whence are the good, and gentle, and meek? whence are the
worthless and evil? For if these things do not require any purpose, but are
of nature, how are the one this, the others that? For if by nature all were
bad, it were not possible for any one to be good, but if good by nature, then
no one bad. For if there were one nature of all men, they must needs in this
respect be all one, whether they were to be this, or whether they were to be
that.

But if we should say that by nature the one are good, the other bad, which
would not be reasonable (as we have shown), these things must be unchangeable,
for the things of nature are unchangeable. Nay, mark. All mortals are also
liable to suffering; and no one is free from suffering, though he strive without
end. But now we see of good many becoming worthless, and of worthless good,
the one through remissness, the other by earnestness; which thing most of all
indicates that these things do not come of nature.

For the things of nature are neither changed, nor do they need diligence for
their acquisition. For like as for seeing and hearing we do not need labor,
so neither should we need toils in virtue, if it had been apportioned by nature.

"But wherefore did He at all make worthless men, when He might have made
all men good? Whence then are the evil things?" saith he. Ask thyself;
for it is my part to show they are not of nature, nor from God.

"Come they then of themselves?" he saith. By no means. "But
are they unoriginated?" Speak reverently, O man, and start back from this
madness, honoring with one honor God and the evil things, and that honor the
highest. For if they be unoriginate they are mighty, and cannot so much as
be plucked up, nor pass into annihilation. For that what is unoriginate is
imperishable, is surely manifest to all.

3. And whence also are there so many good, when evil hath such great power?
how are they that have an origin stronger than that which is unoriginate?

"But God destroys these things," he
saith. When? And how will He destroy what are of equal honor, and of equal
strength, and of the same age,
as one might say, with Himself?

Oh malice of the devil! how great an evil hath he invented! With what blasphemy
hath he persuaded men to surround God! with what cloak of godliness hath he
devised another profane account? For desiring to show, that not of Him was
the evil, they brought in another evil doctrine, saying, that these things
are unoriginate.

"Whence then are evils?" one may say. From willing and not willing. "But
the very thing of our willing and not willing, whence is it?" From ourselves.
But thou dost the same in asking, as if when thou hadst asked, whence is seeing
and not seeing? then when I said, from closing the eyes or not closing the
eyes, thou wert to ask again; the very closing the eyes or not, whence is it?
then having heard that it was of ourselves, and our will, thou weft to seek
again another cause.

For evil
is nothing else than disobedience to God. "Whence then," one
may say, "did man find this?" "Why, was it a task to find this?
I pray thee." "Nay, neither do I say this, that this thing is difficult;
but whence became he desirous to disobey." "From remissness. For
having power for either, he inclined rather to this."

But if thou art perplexed yet and dizzy at hearing this, I will ask thee nothing
difficult nor involved, but a simple and plain question. Hast thou become some
time bad? and hast thou become some time also good? What I mean, is like this.
Didst thou prevail some time over passion, and wast thou taken again by passion?
Has thou been overtaken by drunkenness, and hast thou prevailed over drunkenness?
Wast thou once moved to wrath, and again not moved to wrath? Didst thou overlook
a poor man, and not overlook him? Didst thou commit whoredom once? and didst
thou become chaste again? Whence then are all these things? tell me, whence?
Nay if thou thyself do not tell, I will say. Because at one time thou didst
restrain thyself and strive, but after that thou becamest remiss and careless.
For to those that are desperate, and are continually in wickedness, and are
in a state of senselessness, and are mad, and who are not willing so much as
to hear what will amend them, I will not even discourse of self restraint;
but to them that have been sometimes in the one, and sometimes in the other,
I will gladly speak. Didst thou once take by violence the things that belonged
not to thee; and after this, subdued by pity, didst impart even of thine unto
him that was in need? Whence then this change? Is it not quite plain it is
from the mind, and the choice of will?

It is quite plain, and there is no one who would not say this. Wherefore I
entreat you to be in earnest, and to cleave to virtue, and ye will have no
need of these questions. For our evils are mere names, if we be willing. Inquire
not then whence are evils, neither perplex thyself; but having found that they
are from remissness only, flee the evil deeds.

And if any one should say, that these things come not from us; whenever thou
seest him angry with his servants, and provoked with his wife, and blaming
a child, and condemning them who injure him, say to him, how then saidst thou,
that evils come not from us? For if they be not from us, wherefore dost thou
find fault? Say again; is it of thyself thou revilest, and insultest? For if
it be not of thyself, let no man be angry with thee; but if it be of thyself,
of thyself and of thy remissness are thy evil deeds.

But what? thinkest thou there are some good men? For if indeed no man is good,
whence hast thou this word? whence are praises? But if there are good men,
it is quite plain that they will also reprove the bad. Yet if no one is voluntarily
wicked, nor of himself, the good will be found to be unjustly reproving the
bad, and they themselves too will be in this way bad again. For what can be
worse than to subject the guiltless to accusations? But if they continue in
our estimation good men, though reproving, and this especially is a proof of
their goodness, even to the very fools it is hereby plain, that no one is ever
by necessity bad.

But if after all this thou wouldest still inquire, whence are evils? I would
say, from remissness, from idleness, from keeping company with the bad, from
contempt of virtue; hence are both the evils themselves, and the fact that
some inquire, whence are the evils. Since of them surely who do right no one
inquires about these things, of them that are purposed to live equitably and
temperately; but they, who dare to commit wicked acts, and wish to devise some
foolish comfort(1) to themselves by these discussions, do weave spiders' webs.

But let
us tear these in pieces not by our words only, but by our deeds too. For
neither are these
things
of necessity. For if they were of necessity, He
would not have said, "Woe to the man, by whom the offense cometh."(2)
For those only doth he bewail, who are wicked by their choice.

And if
He saith "by whom,"(3) marvel not. For not as though another
were bringing in it by him, doth He say this, but viewing him as himself causing
the whole. For the Scripture is wont to say, "by whom," for "of
whom;"(4) as when it saith, "I have gotten a man by God,"(5)
putting not the second cause, but the first; and again, "Is not the interpretation
of them by God,"(6) and, "God is faithful, by whom ye are called
unto the fellowship of His Son."(7)

4. And
that thou mayest learn that it is not of necessity, hear also what follows.
For after bewailing
them,
He saith, "If thy hand, or thy foot
offend thee, cut them off, and cast them from thee: for it is better for thee
to enter into life halt or maimed, rather than having two hands or feet to
be cast into the fire. And if thy right eye offend thee, pluck it out; it is
better for thee to enter into life with one eye, than having two eyes to be
cast into the furnace of fire;"(8) not saying these things of limbs; far
from it; but of friends, of relations, whom we regard in the rank of necessary
members. This He had both said further back, and now He saith it. For nothing
is so hurtful as bad company. For what things compulsion cannot, friendship
can often effect, both for hurt, and for profit. Wherefore with much earnestness
He commands us to cut off them that hurt us, intimating these that bring the
offenses.

Seest
thou how He hath put away the mischief that would result from the offenses?
By foretelling
that there
surely will be offenses, so that they might find
no one in a state of carelessness, but that looking for them men might be watchful.
By showing the evils to be great (for He would not have said without purpose, "Woe
to the world because of the offenses," but to show that great is the mischief
therefrom), by lamenting • again in stronger terms over him that brings
them in. For the saying, "But woe to that man," was that of one showing
that great was the punishment, but not this only, but also by the comparison
which He added He increased the fear.

Then He is not satisfied with these things, but He showeth also the way, by
which one may avoid the offenses.

But what is this? The wicked, saith He, though they be exceeding dear friends
to thee, cut off from thy friendship.

And He giveth a reason that cannot be gainsaid. For if they continue friends,
thou wilt not gain them, but thou wilt lose thyself besides; but if thou shouldest
cut them off, thine own salvation at least thou wilt gain. So that if any one's
friendship harms thee, cut it off from thee. For if of our own members we often
cut off many, when they are both in an incurable state, and are ruining the
rest, much more ought one to do this in the case of friends.

But if evils were by nature, superfluous were all this admonition and advice,
superfluous the precaution by the means that have been mentioned. But if it
be not superfluous, as surely it is not superfluous, it is quite clear that
wickedness is of the will.(9)

"Take heed that ye despise not one of these little ones; for I say unto
you, that their angels do always behold the face of my Father which is in Heaven."(10)

He calleth little ones not them that are really little, but them that are
so esteemed by the multitude, the poor, the objects of contempt, the unknown
(for how should he be little who is equal in value to the whole world; how
should he be little, who is dear to God?); but them who in the imagination
of the multitude are so esteemed.

And He speaks not of many only, but even of one, even by this again warding
off the hurt of the many offenses. For even as to flee the wicked, so also
to honor the good, hath very great gain, and would be a twofold security to
him who gives heed, the one by rooting out the friendships with them that offend,
the other from regarding these saints with respect and honor.

Then in
another way also He makes them objects of reverence, saying, "That
their angels do always behold the face of my Father which is in Heaven."

Hence
it is evident, that the saints have angels, or even all men. For the apostle
too saith of the
woman, "That she ought to have power on her head
because of the angels."(1) And Moses, "He set the bounds of the nations
according to the number of the angels(2) of God."(3)

But here
He is discoursing not of angels only, but rather of angels that are greater
than others. But
when
He saith, "The face of my Father," He
means nothing else than their fuller confidence, and their great honor.

"For the Son of Man is come to save that which was lost."(4)

Again,
He is putting another reason stronger than the former, and connects with
it a parable, by which
He brings
in the Father also as desiring these
things. "For how think ye?" saith He; "If a man have an hundred
sheep, and one of them be gone astray, doth he not leave the ninety and nine,
and goeth into the mountains, and seeketh that which is gone astray? And if
so be that he find it,(5) he rejoiceth over it more than over the ninety and
nine, which went not astray. Even so it is not will before your Father,(6)
that one of these little ones should perish."(7)

Seest
thou by how many things He is urging to the care of our mean brethren. Say
not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman,
he is a fool," and so despise him. For in order that thou shouldest not
feel this, see by how many motives He persuades thee to practise moderation,
and presses thee into a care for these. He set a little child, and saith, "Be
ye as little children." And, "Whosoever receiveth such a little child
receiveth me;" and, "Whosoever shall offend," shall suffer the
utmost penalties. And He was not even satisfied with the comparison of the "millstone," but
added also His "woe," and commanded us to cut off such, though they
be in the place of hands and eyes to us. And by the angels again that are entrusted
with these same mean brethren, He makes them objects of veneration, and from
His own will and passion (for when He said, "The Son of Man is come to
save that which was lost," He signifies even the cross, like as Paul saith,
speaking of a brother, "For whom Christ died"); and from the Father,
for that neither to Him doth it seem good that one should perish; and from
common custom, because the shepherd leaves them that are safe, and seeks what
is lost; and when he hath found what was gone astray, he is greatly delighted
at the finding and the saving of this.

5. If
then God thus rejoices over the little one that is found, how dost thou despise
them that are the
objects
of God's earnest care, when one ought to
give up even one's very life for one of these little ones? But is he weak and
mean? Therefore for this very cause most of all, one ought to do everything
in order to preserve him. For even He Himself left the ninety and nine sheep,
and went after this, and the safety of so many availed not to throw into the
shade the loss of one. But Luke saith, that He even brought it on his shoulders,
and that "There was greater joy over one sinner that repenteth, than over
ninety and nine just persons"(8) And from His forsaking those that were
saved for it, and from His taking more pleasure in this one, He showed His
earnestness about it to be great.

Let us
not then be careless about such souls as these. For all these things are
said for this object.
For by
threatening, that he who has not become a
little child should not so much as at all set foot in the Heavens, and speaking
of "the millstone," He hath brought down the haughtiness of the boastful;
for nothing is so hostile to love as pride; and by saying, "It must needs
be that offenses come," He made them to be wakeful; and by adding, "Woe
unto him by whom the offense cometh," He hath caused each to endeavor
that it be not by him. And while by commanding to cut off them that offend
He made salvation easy; by enjoining not to despise them, and not merely enjoining,
but with earnestness (for "take heed," saith He, "that ye despise
not one of these little ones"), and by saying, "Their angels behold
the face of my Father," and, "For this end am I come," and "my
Father willeth this," He hath made those who should take care of them
more diligent.

Seest thou what a wall He hath set around them, and what earnest care He taketh
of them that are contemptible and perishing, at once threatening incurable
ills to them that make them fall, and promising great blessings to them that
wait upon them, and take care of them, and bringing an example from Himself
again and from the Father?

Him let
us also imitate, refusing none of the tasks that seem lowly and troublesome
for our brethren's
sake;
but though we have to do service, though he be small,
though he be mean for whom this is done, though the work be laborious, though
we must pass over mountains and precipices, let all things be held endurable
for the salvation of our brother. For a soul is an object of such earnest care
to God, that "He spared not His own Son."(1)

Wherefore I entreat, when morning hath appeared, straightway as we come out
of our house, let us have this one object in view, this earnest care above
all, to rescue him that is in danger; I do not mean this danger only that is
known by sense, for this is not danger at all, but the danger of the soul,
that which is brought upon men by the devil.

For the merchant too, to increase his wealth, crosses the sea; and the artisan,
to add to his substance, doeth all things. Let us also then not be satisfied
with our own salvation only, since else we destroy even this. For in a war
too, and in an engagement, the soldier who is looking to this only how he may
save himself by flight, destroys the rest also with himself; much as on the
other hand the noble-minded one, and he who stands in arms in defense of the
others, with the others preserves himself also. Since then our state too is
a war, and of all wars the bitterest, and an engagement and a battle, even
as our King commanded us, so let us set ourselves in array in the engagement,
prepared for slaughter, and blood, and murders, looking to salvation in behalf
of all, and cheering them that stand, and raising up them that are down. For
indeed many of our brethren lie fallen in this conflict, having wounds, wallowing
in blood, and there is none to heal, not any one of the people, not a priest,
no one else, no one to stand by, no friend, no brother, but we look every man
to his own things.

By reason of this we maim our own interests also. For the greatest confidence
and means of approval is the not looking to our own things.

Therefore I say, are we weak and easy to be overcome both by men, and by the
devil, because we seek the opposite to this, and lock not our shields one with
another, neither are fortified with godly love, but seek for ourselves other
motives of friendship, some from relationship, some from long acquaintance,
some from community of interest, some from neighborhood; and from every cause
rather are we friends, than from godliness, when one's friendships ought to
be formed upon this only. But now the contrary is done; with Jews and with
Greeks(2) we sometimes become friends, rather than with the children of the
church.

6. Yes, saith he, because the one is worthless, but the other kind and gentle.
What sayest thou? Dost thou call thy brother worthless, who art commanded not
to call him so much as Raca? And art thou not ashamed, neither dost thou blush,
at exposing thy brother, thy fellow member, him that hath shared in the same
birth with thee, that hath partaken of the same table?

But if thou hast any brother after the flesh, if he should perpetrate ten
thousand evil deeds, thou laborest to conceal him, and accountest thyself also
to partake of the shame, when he is disgraced; but as to thy spiritual brother,
when thou oughtest to free him from calumny, thou dost rather encompass him
with ten thousand charges against him?

"Why he is worthless and insufferable," thou mayest say. Nay then
for this reason become his friend, that thou mayest put an end to his being
such a one, that thou mayest convert him, that thou mayest lead him back to
virtue.--" But he obeys not," thou wilt say, "neither cloth
he bear advice."--Whence knowest thou it? What, hast thou admonished him,
and attempted to amend him?--"I have admonished him often," thou
wilt say. How many times?--Oftentimes, both once, and a second time.--Oh! Is
this often? Why, if thou hadst done this throughout all the time, oughtest
thou to grow weary, and to give it up? Seest thou not how God is always admonishing
us, by the prophets, by the apostles, by the evangelists? What then? have we
performed all? and have we been obedient in all things? By no means. Did He
then cease admonishing? Did He hold His peace? Doth He not say each day, "Ye
cannot serve God, and mammon"(1) and with many, the superfluity and the
tyranny of wealth yet increases? Doth He not cry aloud each day, "Forgive,
and ye shall have forgiveness,"(2) and we become wild beasts more and
more? Doth He not continually admonish to restrain desire, and to keep the
mastery over wicked lust, and many wallow worse than swine in this sin? But
nevertheless, He ceases not speaking.

Wherefore then do we not consider these things with ourselves, and say that
even with us God reasons, and abstains not from doing this, although we disobey
Him in many things?

Therefore
He said that, "Few are the saved."(3)
For if virtue in ourselves suffices not for our salvation, but we must take
with us others too
when we depart; when we have saved neither ourselves, nor others, what shall
we suffer? Whence shall we have any more a hope of salvation?

But why do I blame for these things, when not even of them that dwell with
us do we take any account, of wife, and children, and servants, but we have
care of one thing instead of another, like drunken men, that our servants may
be more in number, and may serve us with much diligence, and that our children
may receive from us a large inheritance, and that our wife may have ornaments
of gold, and costly garments, and wealth; and we care not at all for themselves,
but for the things that belong to them. For neither do we care for our own
wife, nor provide for her, but for the things that belong to the wife; neither
for the child, but for the things of the child.

And we do the same as if any one seeing a house in a bad state, and the walls
giving way, were to neglect to raise up these, and to make up great fences
round it without; or when a body was diseased, were not to take care of this,
but were to weave for it gilded garments; or when the mistress was ill, were
to give heed to the maidservants, and the looms, and the vessels in the house,
and mind other things, leaving her to lie and moan.

For this is done even now, and when our soul is in evil and wretched case,
and angry, and reviling, and lusting wrongly, and full of vainglory, and at
strife, and dragged down to the earth, and torn by so many wild beasts, we
neglect to drive away the passions from her, and are careful about house and
servants. And while if a bear has escaped by stealth, we shut up our houses,
and run along by the narrow passages, so as not to fall in with the wild beast;
now while not one wild beast, but many such thoughts are tearing in pieces
the soul, we have not so much as a feeling of it. And in the city we take so
much care, as to shut up the wild beasts in solitary places and in cages, and
neither at the senate house of the city, nor at the courts of justice, nor
at the king's palace, but far off somewhere at a distance do we keep them chained;
but in the case of the soul, where the senate house is, where the King's palace,
where the court of justice is, the wild beasts are let loose, crying and making
a tumult about the mind itself and the royal throne. Therefore all things are
turned upside down, and all is full of disturbance, the things within, the
things without, and we are in nothing different from a city thrown into confusion
from being overrun by barbarians; and what takes place in us is as though a
serpent were setting on a brood of sparrows, and the sparrows, with their feeble
cries, were flying about every way affrighted, and full of trouble, without
having any place whither to go and end their consternation.

7. Wherefore
I entreat, let us kill the serpent, let us shut up the wild beasts, let us
stifle them,
let
us slay them, and these wicked thoughts let us give
over to the sword of the Spirit, lest the prophet threaten us also with such
things as he threatened Judea, that "The wild asses shall dance there,
and porcupines, and serpents."(4)

For there are, there are even men worse than wild asses, living as it were
in the wilderness, and kicking; yea the more part of the youth amongst us is
like this. For indeed having wild lusts they thus leap, they kick, going about
unbridled, and spend their diligence on no becoming object.

And the fathers are to blame, who while they constrain the horsebreakers to
discipline their horses with much attention, and suffer not the youth of the
colt to go on long untamed, but put upon it both a rein, and all the rest,
from the beginning; but their own young ones they overlook, going about for
a long season unbridled, and without temperance; disgracing themselves, by
fornications, and gamings, and continuings in the wicked theatres, when they
ought before fornication to give him to a wife, to a wife chaste, and highly
endued with wisdom; for she will both bring off her husband from his most disorderly
course of life, and will be instead of a rein to the colt.

For indeed
fornications and adulteries come not from any other cause, than from young
men's being
unrestrained.
For if he have a prudent wife, he will
take care of house and honor and character. "But he is young," you
say. I know it too. For if Isaac was forty years old when he took his bride,
passing all that time of his life in virginity, much more ought young men under
grace to practise this self-restraint. But oh what grief! Ye do not endure
to take care of their chastity, but ye overlook their disgracing, defiling
themselves, becoming accursed; as though ye knew not that the profit of marriage
is to preserve the body pure, and if this be not so, there is no advantage
of marriage. But ye do the contrary; when they are filled with countless stains,
then ye bring them to marriage without purpose and without fruit.

"Why I must wait," thou wilt say, "that he may become approved,
that he may distinguish himself in the affairs of the state." but of the
soul ye have no consideration, but ye overlook it as a cast-away. For this
reason all things are full of confusion, and disorder, and trouble, because
this is made a secondary matter, because necessary things are neglected, but
the unimportant obtain much forethought.

Knowest
thou not, that thou canst do no such kindness to the youth, as to keep him
pure from whorish
uncleannness?
For nothing is equal to the soul.
Because, "What is a man profited," saith He, "if he shall gain
the whole world, but lose his own soul."(1) But because the love of money
hath overturned and cast down all, and hath thrust aside the strict fear of
God, having seized upon the souls of men. like some rebel chief upon a citadel;
therefore we are careless both of our children's salvation, and of our own,
looking to one object only, that having become wealthier, we may leave riches
to others, and these again to others after them, and they that follow these
to their posterity, becoming rather a kind of passers on of our possessions
and of our money, but not masters.

Hence great is our folly; hence the free are less esteemed than the slaves.
For slaves we reprove, if not for their sake, yet for our own; but the free
enjoy not the benefit even of this care, but are more vile in our estimation
than these slaves. And why do I say, than our slaves? For our children are
less esteemed than cattle; and we take care of horses and asses rather than
of children. And should one have a mule, great is his anxiety to find the best
groom, and not one either harsh, or dishonest, or drunken, or ignorant of his
art; out if we have set a tutor(2) over a child's soul, we take at once, and
at random, whoever comes in our way. And yet than this art there is not another
greater. For what is equal to training the soul, and forming the mind of one
that is young? For he that hath this art, ought to be more exactly observant
than any painter and any sculptor.(3)

But we take no account of this, but look to one thing only, that he may be
trained as to his tongue. And to this again we have directed our endeavors
for money's sake. For not that he may be able to speak, but that he may get
money, does he learn speaking; since if it were possible to grow rich even
without this, we should have no care even for this.

Seest thou how great is the tyranny of riches? how it has seized upon all
things, and having bound them like some slaves or cattle, drags them where
it will?

But what are we advantaged by such accusations against it? For we indeed shoot
at it in words, but it prevails over us in deeds. Nevertheless, not even so
shall we cease to shoot at it with words from our tongue. For if any advance
is made, both we are gainers and you; but if you continue in the same things,
all our part at least hath been performed.

But may God both deliver you from this disease, and cause us to glory in you,
for to Him be glory, and dominion, world without end. Amen.

HOMILY LX.

MATT. XVIII. 15.

"If
thy brother shall trespass against thee, go and tell him his fault(2) between
thee and him
alone. If
he shall hear thee, thou hast gained thy brother."

For, since He had used vehement language against them that cause offense,
and on every hand had moved them to fear; in order that the offended might
not in this way on the other hand become supine. neither supposing all to be
cast upon others, should be led on to another vice, soften in themselves, and
desiring to be humored in everything, and run upon the shoal of pride; seest
thou how He again checks them also, and commands the telling of the faults
to be between the two alone, lest by the testimony of the many he should render
his accusation heavier, and the other, become excited to opposition, should
continue incorrigible.

Wherefore
He saith, "Between thee and him alone," and, "If
he shall hear thee, thou hast gained thy brother." What is, "If he
shall hear thee?" If he shall condemn himself, if he shall be persuaded
that he has done wrong.

"Thou hast gained thy brother." He did not say, Thou hast a sufficient
revenge, but, "Thou hast gained thy brother," to show that there
is a common loss from the enmity. For He said not, "He hath gained himself
only," but, "thou too hast gained him," whereby He showed that
both the one and the other were losers before this, the one of his brother,
the other of his own salvation.

This,
when He sat on the mount also, He advised; at one time bringing him who has
given the pain to
him
that had been pained, and saying, "Be reconciled
to thy brother,"(3) and at another commanding him that had been wronged
to forgive his neighbor. For He taught men to say, "Forgive us our debts,
like as we forgive our debtors."(4)

But here
He is devising another mode. For not him that gave the pain, doth He now
call upon,(5) but
him that
was pained He brings to this one. For because
this who hath done the wrong would not easily come to make excuse, out of shame,
and confusion of face, He draws that other to him, and not merely so, but in
such way as also to correct what hath been done. And He saith not, "Accuse," nor "Charge
him," nor "Demand satisfaction, and an account," by. "Tell
him of his fault,"(6) saith He. For he is held in a kind of stupor through
anger and shame with which he is intoxicated; and thou, who art in health,
must go thy way to him that is ill, and make the tribunal private, and the
remedy such as may be readily received. For to say, "Tell him of his fault," is
nothing else than "Remind him of his errors" tell him what thou hast
suffered at his hand, which very thing, if it be done as it ought, is the part
of one making excuse for him, and drawing him over earnestly to a reconciliation.

What then,
if he should disobey, and be disposed to abide in hardness? "Take
with thyself yet one or two, that in the mouth of two witnesses every word
may be established."(7) For the more he is shameless, and bold, the more
ought we to be active for his cure, not in anger and indignation. For the physician
in like manner, when he sees the malady obstinate, doth not give up nor grow
impatient, but then makes the more preparation; which He commands us to do
in this case too.

For since
thou appearedst to be too weak alone, make thyself more powerful by this
addition. For surely
the
two are sufficient to convict him that hath
sinned. Seest thou how He seeketh not the good of him that hath been pained
only, but of him also that hath given the pain. For the person injured is this
one who is taken captive by his passion, he it is that is diseased, and weak,
and infirm. Wherefore He often sends the other to this one, now alone, and
now with others; but if he continue in it, even with the church. For, "Tell
it," saith He, "to the Church."(8) For if He were seeking this
one's advantage only, He would not have commanded to pardon, seventy times
seven, one repenting. He would not so often have set so many over him to correct
his passion; but if he had remained incorrigible after the first conference
would have let him be; but now once, and twice, and thrice, He commands to
attempt his cure, and now alone and now with two, now with more.

Wherefore,
with respect to them that are without He saith no such thing, but, "If
any one smite thee," He saith, "on thy right cheek, turn to him the
other also,"(1) but here not in such wise. For what Paul meaneth, saying, "What
have I to do to judge them also that are without?"(2) but the brethren
he commands both to tell of their faults, and to avoid them, and to cut them
off, not being obedient, that they may be ashamed; this Himself also doeth
here, making these laws about the brethren; and He sets three(3) over him for
teachers and judges, to teach him the things that are done at the time of his
drunkenness. For though it be himself that hath said and done all those unreasonable
things, yet he will need others to teach him this, like as the drunken man.
For anger and sin is a more frantic thing(4) than any drunkenness, and puts
the soul in greater distraction.

Who, for instance, was wiser than David? Yet for all that, when he had sinned
he perceived it not, his lust keeping in subjection all his reasoning powers,
and like some smoke filling his soul. Therefore he stood in need of a lantern
from the prophet, and of words calling to his mind what he had done. Wherefore
here also He brings these to him that hath sinned, to reason with him about
the things he had done.

2. But for what reason doth He command this one to tell him of his fault,
and not another? Because this man he would endure more quietly, this, who hath
been wronged, who hath been pained, who hath been despitefully used. For one
doth not bear in. the same way being told by another of one's fault concerning
him that hath been insulted, as by the insulted person himself, especially
when this person is alone convicting him. For when he who should demand justice
against him, even this one appears to be caring for his salvation, this will
have more power than anything in the world to shame him.

Seest thou how this is done not for the sake of just punishment, but of amendment?
Therefore He doth not at once command to take with him the two, but when himself
hath failed; and not even then doth He send forth a multitude against him;
but makes the addition no further than two, or even one; but when he has contemned
these too, then and not till then He brings him out to the church.

So much earnestness doth He show, that our neighbor's sins be not exposed
by us. And indeed He might have commanded this from the first, but that this
might not be, He did not command it, but after a first and second admonition
He appoints this.

But what
is, "In the mouth of two or three witnesses every word shall
be established?" Thou hast a sufficient testimony. His meaning is, that
thou hast done all thy part, that thou hast left undone none of the things
which it pertained to thee to do.

"But if he shall neglect to hear them also, tell it to the church," that
is, to the rulers of it; "but if he neglect to hear the church, let him
be to thee as an heathen man and a publican." For after this such a one
is incurably diseased.

But mark
thou, I pray thee, how everywhere He putteth the publican for an example
of the greatest
wickedness.
For above too He saith, "Do not even
the publicans the same?"(5) And further on again, "Even the publicans
and the harlots shall go before you into the Kingdom of Heaven,"(6) that
is, they who are utterly reprobated and condemned. Let them hearken, who are
rushing upon unjust gains, who are counting up usuries upon usuries.

But why
did He set him with these? To soothe the person wronged, and to alarm him.
Is this only
then the punishment?
Nay, but hear also what follows. "Whatsoever
ye shall bind on earth shall be bound in Heaven."(7) And He did not say
to the ruler of the church, "Bind such a man," but, "If thou
bind," committing the whole matter to the person himself, who is aggrieved,
and the bonds abide indissoluble. Therefore he will suffer the utmost ills;
but not he who hath brought him to account is to blame, but he who hath not
been willing to be persuaded.

Seest thou how He hath bound him down with twofold constraint, both by the
vengeance here, and by the punishment hereafter? But these things hath He threatened,
that these circumstances may not arise, but that fearing, at once the being
cast out of the church, and the danger from the bond, and the being bound in
Heaven, he may become more gentle. And knowing these things, if not at the
beginning, at any rate in the multitude of the tribunals he will put off his
anger. Wherefore, I tell you, He hath set over him a first, and a second, and
a third court,(1) so that though he should neglect to hear the first, he may
yield to the second; and even if he should reject that, he may fear the third;
and though he should make no account of this, he may be dismayed at the vengeance
to come, and at the sentence and judgment to proceed from God.

"And again I say unto you, that if two of you shall agree on earth as
touching anything that they shall ask, it shall be done for them of my Father
which is in Heaven. For where two or three are gathered together in my name,
there am I in the midst of them."(2)

Seest thou how by another motive also He puts down our enmities, and takes
away our petty dissensions,(3) and draws us one to another, and this not from
the punishment only which hath been mentioned, but also from the good things
which spring from charity? For having denounced those threats against contentiousness,
He putteth here the great rewards of concord, if at least they who are of one
accord do even prevail with the Father, as touching the things they ask, and
have Christ in the midst of them.

"Are there then indeed nowhere two of one accord?" Nay, in many
places, perchance even everywhere. "How then do they not obtain all things?" Because
many are causes of their failing. For either they often ask things inexpedient.
And why marvellest thou, if this is the case with some others, whereas it was
so even with Paul, when he heard. "My grace is sufficient for thee; for
my strength is perfected in weakness."(4) Or they are unworthy to be reckoned
with them that heard these words, and contribute not their own part, but He
seeks for such as are like them; therefore He saith "of you," of
the virtuous, of them that show forth an angelic rule of life.(5) Or they pray
against them that have aggrieved them, seeking for redress and vengeance; and
this kind of thing is forbidden, for, "Pray," saith He, "for
your enemies."(6) Or having sins unrepented they ask mercy, which thing
it is impossible to receive, not only if themselves ask it, but although others
having much confidence towards God entreat for them, like as even Jeremiah
praying for the Jews did hear, "Pray not thou for this people, because
I will not hear thee."(7)

But if all things are there, and thou ask things expedient, and contribute
all thine own part, and exhibit an apostolical life, and have concord and love
towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving
towards man.

3. Then
because He had said, "Of my Father," in order that He might
show that it is Himself that giveth, and not He who begat Him only, He added, "For
wheresoever two or three are gathered together in my name, there am I in the
midst of them."

What then?
are there not two or three gathered together in His name? There are indeed,
but rarely.
For not
merely of the assembling doth He speak, neither
this doth He require only; but most surely, as I said before also, the rest
of virtue too together with this, and besides, even this itself He requires
with great strictness. For what He saith is like this, "If any holds me
the principal ground of his love to his neighbors, I will be with Him, if he
be a virtuous man in other respects."

But now we see the more part having other motives of friendship. For one loves,
because he is loved, another because he hath been honored, a third because
such a one has been useful to him in some other worldly matter, a fourth for
some other like cause; but for Christ's sake it is a difficult thing to find
any one loving his neighbor sincerely, and as he ought to love him. For the
more part are bound one to another by their worldly affairs. But Paul did not
love thus, but for Christ's sake; wherefore even when not loved in such wise
as he loved, he did not cease his love, because he had planted a strong root
of his affection; but not so our present state, but on inquiry we shall find
with most men anything likely to produce friendship rather than this. And if
any one bestowed on me power in so great a multitude to make this inquiry,
I would show the more part bound one to another by worldly motives.

And this is evident from the causes that work enmity. For because they are
bound one to another by these temporal(8) motives, therefore they are neither
fervent towards one another, nor constant, but insult, and loss of money, and
envy, and love of vainglory, and every such thing coming upon them, severs
the love-tie. For it finds not the root spiritual. Since if indeed it were
such, no worldly thing would dissolve things spiritual. For love for Christ's
sake is firm, and not to be broken, and impregnable, and nothing can tear it
asunder; not calumnies, not dangers, not death, no other thing of this kind.
For though he suffer ten thousand things, who thus loves; looking to the ground
of his love, he will not desist. For he who loves because of being loved, should
he meet with anything painful, puts an end to his love; but he who is bound
by this, will never desist.

Wherefore
Paul also said, "Charity never faileth."(1)
For what hast thou to say? That when honored he insults? that receiving benefits
he was minded
to slay thee? But even this works upon thee to love more, if thou lovest for
Christ's sake. For what things are in the rest subversive of love, these here
become apt to produce it. How? First, because such a one is to thee a cause
of rewards; secondly, because he that is so disposed stands in need of more
succor, and much attention. Therefore I say, he who thus loves inquires not
about race, nor country, nor wealth, nor his love to himself, nor any other
such matter, but though he be hated, though he be insulted, though he be slain,
continues to love, having as a sufficient ground for love, Christ; wherefore
also he stands steadfast, firm, not to be overthrown, looking unto Him.

For Christ
too so loved his enemies, having loved the obstinate, the injurious, the
blasphemers,
them that hated
Him, them that would not so much as see Him;
them that were preferring wood and stones to Him, and with the highest love
beyond which one cannot find another. "For greater love hath no man than
this," He saith, "that one lay down his life for his friends."(2)

And those
even that crucified Him, and acted in so many instances with contumely against
Him, see how He
continues
to treat with kindness. For even to His Father
He speaks for them, saying, "Forgive them, for they know not what they
do."(3) And He sent His disciples moreover, after these things, unto them.

This love then let us also imitate, unto this let us look, that being followers
of Christ, we may attain both unto the good things here, and unto those to
come, by the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might world without end. Amen.